William Wilberforce once said, “Christianity has been successfully attacked and marginalized because those who professed belief were unable to defend the faith from attack, even though its attackers’ arguments were deeply flawed.” John Gresham Machen, a man of great erudition and influence, challenged the common misconceptions amid the 1900’s in an effort to defend the Christian faith as a fundamentalist. Machen, born in 18881 to a family of “Victorian gentility”, began his path towards advancing his knowledge at an early age. Taking notice of the fallacies that had begun to emerge during his time, Machen took it upon himself to embark on a journey down “the road less traveled” in an effort to counter the claims of liberalism. “As unlikely as it was for a man of Machen’s learning and status to enter the fundamentalist controversy on the side of religious right, by 1925 he had become one of the best-known fundamentalists” (Hart 1997). In Machen’s Christianity and Liberalism, Machen provides a revolutionizing defense of Christianity as he compares it to the points that once gained great recognition during his time – teachings on doctrine, God and Man, the Bible, Christ, Salvation, and the Church, demonstrating that liberalism is not merely a subset of orthodox Christianity, but rather a separate religion that is based upon works.
In the book, Christianity & Liberalism, J. Gresham Machen begins by addressing the fundamental reason for the publication of the book during a time in which liberalism was emerging and opposing long-established Protestant Christianity. The issue, he found, is not one that lies within the religious spectrum, but one that is rather concerned with the differing notions of thought and life. Machen states that, “In the sphere of religion, in particular, the present time is a time of conflict; the great redemptive religion which has always been known as Christianity is battling against a totally diverse type of religious belief, which is only the more destructive of the Christian faith …” (Machen 2009). In the early 1900’s, the idea of liberalism began to develop causing conflict to develop between modern culture and Christianity. In accordance with Daniel Dillard, “Liberal-minded individuals within these traditions, however, deviated from their religious forbears in significant ways and especially in their attempt to wed the transcendent and the material, the ideal and its expression, or as most contemporaries designated it, Mind and Nature” (Dillard 2012). To Machen, these liberalists were merely interpreting the world in such a way as to leave no room for divine intervention as the divine was nothing more than a declarative presence. Yet, they believed that Liberalism was an effort made to solve the issue. Nonetheless, Machen refused to accept the notion and argued that though liberalism was making an effort to “rescue” Christianity, they were damaging science and faith, becoming unsystematic and un-Christian.
After providing the audience with a brief introduction, he delves into the discussion of the disparity found amongst Liberalism and Christianity on the issue of the doctrine. To Machen, doctrine is identified as “the setting forth of the event with the meaning of the event” (2009). He argued that doctrine was not principally a misconstruction of clarity, but rather pertained to the significance in its entirety. Liberals, weary of being pinned down by a specific doctrine, pledge themselves in broad terms, allowing a sense of exploration and expression. Machen states, “But is it really doctrine as such that is objected to, and not rather one particular doctrine in the interests of other?” (Machen 2009). During the early 1900’s, doctrine had been renounced of all signification and implication under the authority found amid the liberal theologians. Nonetheless, Machen provides two primary reasons for such relinquishment, one being that doctrine is inherently insolent and that doctrine seems to desert the facile instruction of Jesus. He then continues to form his argument by disputing the claims made by identifying the Christian walk as merely a way of life rather than a set of doctrines and states that concept of Christianity without the presence of doctrine is by no means Christianity. Christianity, being built upon historical events and the message of the gospel, represents in itself a combination of both doctrine and history.
Machen continues to develop his argument as he discusses the notion of God and Man and Scripture. Machen states that, “The Christian gospel consists in an account of how God saved man, and before that gospel can be understood something must be made known (1) about God and (2) about man. The doctrine of God and man are the two great presuppositions of the gospel” (Machen 2009). He argues that in order for us to have a clear comprehension of the gospel message, we must first acknowledge both God and man and the division that lies between them. The great disparity found amid liberalism and Christianity is that from which liberalism stems upon, false interpretation and misguided information. To the liberalists, it was impossible to know God the Father without first acknowledging and coming to terms with God the Son. In essence, they believed it was inconceivable to know God without first knowing the Son. However, Machen refutes their claims and demonstrates how God the Father and God the Son stem from one being, yet they have differing roles and responsibilities. The conception of God the Father is discussed in terms of the misconceived notion of “fatherhood” during which he is seen as a universal father, father of all people of faith. According to Machen, “It is very strange how intelligent persons can speak in this way. It is very strange how those who accept only the universal fatherhood as the sum and substance of religion can regard themselves as Christians or can appeal to Jesus of Nazareth” (2009). The error that lies at the hands of the liberalists is one which involves the idea of viewing God and man as similar beings. According to Machen, “Modern liberalism has lost all sense of the gulf that separates the creature from the Creator, its doctrine of man follows naturally from its doctrine of God” (2009). Where Christianity highlights our weaknesses, sinful nature, and need of a Savior, liberalism loses the consciousness of sin, emphasizing that no help is needed from the outside world. Upon his discussion of God and Man, Machen submerges himself into the source of all truth, Scripture. In this section, he sought out on the venture of accentuating the erroneous view of the liberalists’ understanding of Scripture. Liberalists are in great peril as they reduce faith to nothing more than a mere experience. Machen calls them out and states that to deny the power and authority of Scripture is to deny Christ and his purpose.
He concludes his thoughts on Christianity and Liberalism by discussing Christ, salvation, and the church. Prior to considering the message of the gospel and its relation to the church, Machen first constructs the correct view of the personhood of Christ, the one from which the message of the gospel is based upon. Machen states that, “Evidently, in making Jesus the object of religious faith – the thing that was the heart and soul of Paul’s religion – Paul was in no disagreement with those who had been apostles before him” (Machen 2009). We are to view Jesus as not simply an example to follow but also as the primary object of our faith. As Machen states, “The whole of early Christian history is a hopeless riddle unless the Jerusalem Church, as well as Paul, made Jesus the objective of religious faith. Primitive Christianity certainly did not consist in the mere imitation of Jesus” (2009). Upon the construction of the personhood of Christ, Machen presents his thoughts on salvation, one of the strongest chapters and points made in his text. Within the first few sentences of the text, he reveals that “Liberalism finds salvation (so far as it is willing to speak at all of “salvation”) in man; Christianity finds it in an act of God” (2009). In essence, liberalists discover salvation in its definition, an act of mere mortals as opposed to the all-powerful God the Father. Though this may seem minimal, it is the difference that can determine condemnation or salvation. The liberalists have unknowingly enslaved themselves to the law and not by the grace of God. Following the role of salvation, he presents his final thoughts on the church and discusses the evident difference between the understanding of the church. Change in our nation will only result from lives coming into repentance and salvation, despite the liberalists misconstrued notion of societal change. Essentially, Machen belies that “The Church is the highest Christian answer to the social needs of man” (2009). Yet, despite the awareness that this has brought about, the churches in our nation have become weak due to a few foundational areas of concern, one being the admittance of non-Christians into the “teaching agencies.” In addition, Christian Church has failed in its responsibility in ensuring we have a profession of faith in a credible manner.
After almost ninety-five years since its publication, Machen’s book has preserved its importance and continues to hold its relevance to the Christian Church and congregation as it has continued to radiate and reflect the utmost truth that was not readily defended during his time. Machen, with a great sense of determination, firmness, and humility provides a vast amount of insight as it pertains to liberalism. “Rather than debating the merits of evolutionary theory or liberal Protestant view of the millennium, Machen contended that Christianity and liberalism were fundamentally different, two distinct religions that were diametrically opposed” (Hart 1997). Machen chose to become a fundamentalist to provide a class defense for Christianity during a time where few thrived in taking a stance for the common good and defense of the Christian faith. In his book, Machen identifies liberalism as a separate entity from Christianity, making a clear distinction between what was deemed to be true Christianity and liberalism.
Though it was written nearly a century ago, the topics and issues addressed in the book directly correlate to my own personal faith and relationship with the Lord. Just as we see with many of the early Christian theologians, scholars, and defenders of the faith, despite being faced with the adversity these individuals decided to take a stand during a time in which their beliefs held were not widely acknowledged. Machen is a prime example that we ought to follow, we ought not to be afraid or ashamed of providing a defense for the Christian faith. Yet, after having been ridiculed for openly sharing my faith, I have often found myself afraid of placing myself in situations that would allow for mockery. However, because of individuals like Machen, I am encouraged to share and be prepared to provide a defense for my faith at all time. It is essential, that we begin to develop like-minded interests and devotions that were readily apparent in the early church congregants.
In addition, Machen emphasizes the importance of acknowledging the personhood of Christ and making him the object of our faith, not limiting to him to merely an example. In this day and age, this can often be a difficult task as we are so easily influenced by the things of this world. Machen provides us with a powerful reminder to keep Jesus as the object of our faith as it can be so easy for us to put our faith in other items such as family members, school, money and much more.
The concept of Christianity is extremely pertinent to the Christian Church today. “In A Preface to Morals (1929), Lippman a secular critic and nonbeliever, took the side of Machen in the debate against theological liberalism. To separate ideas and values of Christianity from external events foes against the fundamental nature of religious belief, Lippmann argued. “(Sundberg 2000). Throughout the entirety of the book, Machen subtly identifies the importance of acknowledging the true teachings from those that are false. The church leaders must be prepared to remove ungodly leaders who are erroneously leading people astray. In fact, Machen demonstrates just how easily we as believers can be influenced and our judgments can be clouded when we are not firmly holding on to the Word of God.
The idea of liberalism in itself is extremely pertinent for the preachers, examiners of the Word of God, and churches. It is essential that we become aware that when we begin to shift between that liberalism from Christianity, we began to see a change not in doctrine but in religion altogether. Machen clearly and simply states that when we begin to see this emerging in the church, it is our responsibility to acknowledge the shift in Christianity that can easily occur if not careful. The apostle Paul states that we must beware of those who can easily deceive us with smooth and fine-sounding arguments. We must be alert as the Church and as followers of Christ so that we would not stumble along the pitfalls present on our path. Machen provides us as believers with a sense of encouragement, a sense of awareness, and a sense of acknowledgment for the false teachings present in our nation and our need rely on our Heavenly Father to guide our steps and watch our hearts and minds.
We as the church, body of Christ, ought to recognize it is not the societal change that will bring about change in the world, but the Church itself and people coming to Christ. For just as Machen stated, “The Church is the highest Christian answer to the social needs of man” (2009). The Church must preserve its foundation and base its teachings on correct doctrines, the personhood of Christ, salvation and on God rather than on man.